Difficulties in the Black Affair

Do you believe in the power of a magician to influence a nation through curses?

Absolutely (at least in the past). Just as I believe in a prophet who predicts the future, or in miracles performed by God or various prophets, or in the miracles of Moses and Pharaoh's representatives.

In my opinion, there is a difference between miracles that God performs on His own or in response to prayer, and the spiritual power that a “magician” possesses, which can act without God’s will and even threaten Him to some extent.
This is already a belief in multiple powers, and is even linked to polytheism.

Aaron,
A side note about the language.
From the little that has survived to us of the Moabite language, we can see that it is very close to Biblical Hebrew.
You can almost see it as a dialect of that language.
If you try to read the Mesha stele, you will understand almost everything. For example:
…Because he saved me from all the kings and because he showed me against all my enemies.
Omri was king of Israel, and he afflicted Moab with a rod, because Chemosh was strong in his land.
And he replaced him with his son, and he also said: I will afflict Moab. In my days he said so.
And I will see it, and it shall be destroyed. And Israel shall perish forever.
And Omri shall inherit the land of Medeba…
And Chemosh said unto me, Go, I will set Nebo over Israel.
And I will go through the wilderness and burn it from dusk until dawn
And I will seize it, and I will kill all of it, seven thousand men and boys and girls and women and girls and women,
For Chemosh has destroyed it for a tenth of a thousand years…
(etc. The punctuation and the writing are not in the original, of course, and the writing is not Assyrian).

In biblical scholarship, the Blessings of Balaam are indeed considered to be a document that was originally Moabite for linguistic reasons. In this context, it is indeed possible that this is an original, edited quote of Balaam's words.

Thanks M.

I was very happy to have you join, your knowledge is famous.

What do you think about the other questions I raised?

I don't have much to say on the subject that is not trivial (and I don't understand the Midianite. Although the Blessings of Balaam certainly preserve an ancient text that was used as a prayer in the vernacular – and so does the text). I have a friend who is writing a doctorate on this very issue and has brought up innovations on the subject, I can check with him if necessary.

Regarding magic – the concept of ”magic” in the Bible is actually interesting and was very different than in the ancient East, and many have already dealt with this.

Is it possible to get a doctoral thesis?

In the 14th of Tammuz 5772, Balaam is addressed to bless or curse, assuming that his speech has an effect. However, the parasha teaches, contrary to Balak's pagan perception, that a person's speech is not a "decree" that God is obligated to carry out, but rather a request that is granted to the extent that it is appropriate in the eyes of the Creator. Man has no possibility of "reshaping" the will of his Creator.

Balaam's blessings were not spoken of his own free will, and were not in the form of prayer, but rather in the form of prophecy, a message conveyed from the Creator to man. And when the Creator puts a word in man's mouth, even Aramaic will be rejected for speaking in the Holy Language.

With blessings, Sh'atz

Let us examine our rabbis in my life, and in particular during a time of wisdom (which was clear to him that this was not possible) who spoke about how Balaam's curse could force God to do something.

Thus writes the author of S’ Hichun, in the roots of the mitzvah of blessing the priests (mitzvah Sha’ah):

‘And do not be surprised to say: And if God desires their blessing, they will recite the blessing with them, and there is no need for the blessing of the priests? For I have already told you many times that by the power of our actions, the blessing will be bestowed upon us, because His hand, blessed be He, is open to every one who asks, being capable and ready to receive good. Therefore, because He chose us from all the peoples and wanted us to merit His goodness, He warned us and commanded us to prepare our actions and to qualify our bodies with His commandments so that we may be worthy of goodness. He also commanded us in His great goodness to ask for the blessing from Him, and to ask for it through the pure servants, because all this will be a merit for our souls and through this we will merit His goodness.

This means: the blessing is a request for help and blessing from the Creator, the opposite of the pagan thought of Balak, who believed that the blessing or curse were magical techniques through which man could control the superiors.

With greetings, Sh”t:

I asked my aforementioned friend (whose work is still in writing) to comment here.

Aaron Hello, I am the author of the aforementioned work. The things are extensive, please leave an email address here and I will send you a phone number for a verbal conversation, if I start writing an answer here it will not end

Hello Oren

Email:

orielcaspi@gmail.com

Thank you very much!

Aharon Shalom, read the twenty-five questions of Abarbanel on the story and enjoy the peace. And for now, I say: On the effect of the curse: It is not necessary to assume that Balaam would indeed have had an effect with his curse against Israel. But it could have spurred Moab to fight hard and served as psychological warfare against Israel. Balaam and Balak performed rituals on the cliff tops right above Israel and offered sacrifices when the entire area knew about the arrival of the great sorcerer. This was not an event of a day or two. Therefore, in practice, his curse could have taken place. On the contrary, it is possible that it did take place because 24,000 died near his appearance (from a plague - which was apparently caused by the exchange of populations, as happened in similar cases: the ten spies when they returned from their contact with the inhabitants of Canaan, and also David's servants when they toured Israel for several months and reached the port city of Sidon, which was full of peoples and tourists, and so on). It seems that the connection of the story of the plague to the blessings of Balaam is meant to tell Israel: While the Lord blesses you, you sin and bring death upon yourselves. It is not the external enemy that kills you, not sorcerers and magicians, nor great armies – you are responsible for your death, because of your fear of the enemy and your attempt at reconciliation and reconciliation with his daughters. Therefore, the balance to this is the war of the Midianites. This is only a suggestion. And we should look (see the parallels: 10 times the word "Israel" in this short parshaya, compared to 10 times in the blessings of Balaam. The root "kaba" means "to strike my enemies"; why did I strike "kaba"? It is similar to "al-koba": "al-koba"; the man to his kabba and the woman to her kabba. And of course, the letters "rahem" symbolize the piercing and piercing phallus). For dessert, see the interesting words of the Kabbalist R. Chayya: "And here we should ask whether there was power in Balaam's word to harm or benefit or not. If you say there was, how is it possible that flesh and blood would have the power to change the Creator's decree, and if the Creator decreed upon Israel, as it is said, Blessed be He, how is there power in His curse to change what He had already decreed?! And if you say that there was no real curse, then why did the Holy One, blessed be He, prevent him and say to him, "You will not curse the people." Let Balaam curse all day long, provided that the Holy One, blessed be He, blesses him, as it is written (Psalms 155:28): "They shall curse him, but you shall bless him." And the answer is this, because Balaam had no power in his words at all for his blessing or curse to take effect, and evidence that there is no power in a curse in his words, which we have indicated, is clear from the fact that there is no power in a blessing in his words, because if there had been power in his words regarding the blessing when it was made clear to him that it was not the will of God, Blessed be He, to curse Israel as Balak had commanded him, why did he not bless Balak and his people, and now Balak's intention that Israel should not rule over him is fulfilled in this, or why would he burden himself with the rent of Balak's silver and gold, blessing himself to be a great king above all kings and not need his money and gold. And we have already found it explicitly that he blessed himself by saying, "My soul shall die the death of the upright." And his blessing was not fulfilled, but his end was bad and his end was a disappointment, for he died a strange death, as it is written (Joshua 13:13) “and Balaam the son of Beor they killed with the sword”. It is found that there was no power in his words to curse them. This is from his words, but from his wisdom, who knew how to determine the time when the Holy One was angry, he certainly had power in his words to curse. And in any case, the problem still remains. Because since the Holy One was not angry in those days, it is found that all his words and wisdom were null and void and his power failed from his words and wisdom, for there is no power in his curse except in the time of anger, and since there is no time of anger, the hands of his wisdom were slack. And so why did they not let him curse and say to him “You shall not curse the people”. The answer is this, because the future plague was known and revealed to Him, the Blessed One, and so that they would not say that the plague came because of Balaam's curse, He therefore prevented him from cursing. But Balaam certainly had no power from his words, neither in blessing nor in cursing, only from his wisdom regarding the time when God was angry. Regarding Balaam's blessings and their parallels to Abraham's blessings and the language of the Bible: It is clear that there is either some kind of translation here or the use of languages that were prevalent in the Canaanite-Ugaritic-Moabite region and all the like, these things are very common, or the Holy Spirit actually used the parallel language written before God.) How did Moses know? Even the sages had difficulty and wrote: Moses wrote his book, (see the expansions of Rabbi Menachem Mendel in Torah Shlomo, in the first volumes) so either by prophetic means one can know the details of details that occur from afar, or Moses wrote in the style of the sages' legends with lots of additions and drawings to convey the central message that he was indeed historical. Or ahistorical: and he, with God, is not a man who lies, etc. and cannot be manipulated. See the sea of articles on Balaam who, supposedly, became an idolatrous magician into an Israeli prophet. The talking donkey: Well, this is a problem that comes from the perspective of an orderly and rational world. According to this view, it is difficult to determine whether a donkey's throat is technically capable of speech at all, as Rav Hayy Gaon says: "However, in terms of the perfection of speech, it will not speak unless it has acquired knowledge of the movements and stresses of the tongue, the tongue, the palate, and the larynx, and the quality of its use of them, and even if there is something in it that will prepare it and prepare it so that speech can emerge from it. And in this matter, the donkey and the snake are equal in this." [From Rav Hayy Gaon's responsa to the sons of Kabs. The Books of the Geonim, Mahd’ S’ Assaf, 33’ 3, 15, p. 155 ff.] However, if you talk to people who have had spiritual experiences through psychedelic drugs such as Ibogaia Hayusa Mescaline Lased and even more so if you talk to people who have had such experiences without the help of drugs (which were very common in the ancient world, especially in the East, from 3500 years ago and more) you will discover that the world is much more flexible than we think. You have to put on the glasses of a shaman or a magician “falling and eyes uncovered” to understand this chapter in the Torah. Note that what I am suggesting is that the donkey did not speak Hebrew and the opening of its mouth – to an outside observer – was nothing more than the babbling of a donkey. But Balaam heard from this the voice of ’ . For a moment, it was as if reality became transparent and he saw the God who is present in everything. He saw life pulsating in his donkey no less than it is in him or in any other living being. The hierarchy between animal-man-angel was broken for a moment and everything became divine. Son, this perception, prevalent in all spiritual streams, is a mystical perception, and when a person gains it, he hears trees talking as well as worms and clouds. This is what happened to Balaam. But the boys who walked beside him did not feel any of this. And Balaam himself did not fall off the donkey when it opened its mouth, and it was not said of him that he was amazed or that he “did not set his heart” on the miracle. Because this miracle was outwardly natural. It is the understanding that has changed. (He realized that he was wrong about the donkey when he wanted to hit it and that it was the one who wanted to do good. Thus, he must understand that Israel is not a bad thing to curse and hit (“Maybe we can hit it“… “Why did you hit me”) Therefore, he will have to continue walking but do only what the’ -truth– tells him. Then it will turn out that even if he tries to curse, a blessing will come out of his mouth, and this is a complete copy of the miracle of the talking donkey. A donkey speaks, after all, like Balaam who blesses.) Now, this interpretation of mine combines several medieval positions that understood that neither the snake nor the donkey spoke. Even Caspi says that it was a hallucination when he dozed off while riding. Maimonides goes so far as to claim that everything was in Balaam's night dream before he even set out with the people 🙁 (“We have a night here”), Ras”G's opinion that an angel spoke for the donkey (see Rabbah Genesis 31, Numbers 22:28), and S'dal, following Ibn Ezra, claims closest to what I suggested, that Balaam understood the language of the animals. But what I claim is more than all of these - because they tried to explain the donkey's speech in the space that they understood – a dreamhallucinationunderstanding the language of the animals. Whereas I claim – due to the lack of familiarity they had with the spaces of consciousness that are opened up with the help of the drug – that Balaam was completely awake and did not need to “understand“ the language of the animals through some kind of translation. Balaam actually heard the The donkey speaks in human language and this was unusual and at that time the most obvious. He saw melting clocks and cacti scattering melodies with colors and everything was understandable to him at that time. Therefore, we must understand this event, which is described on the one hand as a great conference, and on the other hand as one that is not perceived as unusual, does not frighten Balaam and is told with disturbing nonchalance - only in a way that is familiar to everyone who has taken the pill. Even Caspi and the Rambam (after asking for forgiveness and these things are only said to break the ear) thought that you would not be frightened if the donkey spoke to you only in dream states while you were sleeping. Therefore, they had to insist that Balaam was sleeping on his bed or dozing like some idiot and saw what he saw. But the truth is that when you are a serious shaman, you can see this magic while you are awake, when in fact there is no greater awakening than that. At that moment you become a Buddha, which in Hebrew means not enlightened but awakened - Or if you wish: Eran. (From Shai Ido Tal). This is how you should understand the Torah, there are no road signs. It does not guide you: The sun is burning, put on sunscreen. And here you should put on 3D glasses. It says its words in peace and if you wear the right glasses you simply understand everything. Sources for expansion: Hallucinations, Oliver Sacks, The Doors of Consciousness, Aldous Huxley, Doctor for White, Black Gods, Uri Schwartzman Now, after this burst of spirituality, I will bring you sources that write as follows: The head and head of all is of course R’ Tzadok HaCohen of Lublin. Enak: 1. Fruit of the righteous Balak, letter B’: And this is the matter of what was created by the mouth of the donkey on the eve of Shabbat between the suns, and that is to say, that this power was created then that could be the form of the mouth of the Lord; even when it came out of the mouth of Balaam, Balaam forgot that the main thing was his power in the form of a donkey, as he said in the Holy Zohar (this parasha 7:1). And we were the mouth of the donkey, which could be the words from the mouth of the Lord, even when they came out through the mouth of Balaam, which is the mouth of the donkey. And the mouth of the donkey teaches even in a place where the speaker does not feel at all what he is saying, like a donkey from anywhere, we can learn from this. And through what is said, and your ears will hear a word from behind you, saying, This is the way, walk in it, and from behind you, meaning even if he hears from his neighbor that he will speak a word, he will learn from it some kind of leadership in the service of God, blessed be He, because it was not for a rabbi that these words were heard by his ears. And as for a matter that will be narrated from Rabbi Reb Zosha, zt’l, that once he was walking on the road and a stranger was traveling with a cart of hay called hay and it overturned to the ground. The stranger asked him to help him lift it. Rabbi Reb Zosha replied that he could not. The stranger said to him, You can, you can, but you do not want to. Zosha said to himself, Listen to what the Lord is saying. It fell to the ground and I was able to pick it up but I do not want to. […] And this and your ears will hear a word from behind you, that is, even from my mouth and even though it is not at all intended to teach you, you will hear from this and understand this is the way to go. And this is the mouth of the donkey, which in the mouth of the donkey can also be the word of God in the sense of the oral Torah. And this is what was created before the day was sanctified, the word of God, and we were the kingdom of the mouth and as we said on Shabbat, the mouth was created in the soul, that is, it would be the word of God: And here I show places to expand the canvas regarding the donkey: 2. A silver stone on the nap: And the angel of the Lord stood in the way of Satan to him. This was during a nap because he had dozed off for a while in his carriage, as is the custom of many people, especially because he woke up in the morning, and his heart beat him on his way, for he had already seen a sign. In the first prevention and also in the appearance of the second, because the word of God was sufficient for him, “Arise, go with them,” in this form, until he fell asleep or dozed off in this matter, and all the aforementioned imagery reached him. And now, if God had wanted to prevent him, He would have already done so. But God wanted to show him and the people that He has the power to prevent him completely, and also to allow his going and prevent him from the evil speech. Therefore, the angel concluded and said to him, “Go with the people,” a language of reconciliation and desire. 3. The explanation of the appearance of the prophecy: In Genesis 3: “And Rav Saadia the Gaon said, after it became clear to us that there is no speech and knowledge except in man alone, we will have to say that neither the snake nor the donkey spoke, only an angel spoke for them. ” And there in P’ Balak: “And the Gaon said, because the donkey did not speak. And Rav Shmuel ben Hafni caught them. And Rabbi Shlomo the Sephardi, the author of the songs, thought to save the one who was caught. ” 4. Harlev”3 on the appearance of prophecy: Genesis 3: “And it is fitting that you know in the matter of the snake, that it is obliged to admit that it is a parable. Since it is very reprehensible that it is said that that animal would speak from the beginning of creation, and later a second nature was given to it, it will return to the lower level in which it is. And this is very clear, to the point that it is permissible to elaborate on it at length. However, in the matter of Eve, there is no reason here that would require it to be according to the parable; however, the Rabbi [Rambam in the Parable of the Perplexed, Part 2, Chapter 30] seems to have understood that the matter of Eve is also a parable for one of the powers of the human soul. And in Balak: “And it seems to us according to the true roots that are seen in the words of the prophets and from the study that this story was an issue that happened to Balaam in the guise of prophecy. Like the issue in the story of Hosea taking Gomer, the daughter of Diblaim, and the rest of what continues in that story. Which is necessarily something that appeared to him in the guise of prophecy, not something that happened. ” 5. Rambam on the guise of prophecy: We have already explained that every place where you saw an ‘angel’ Or his word, that it is indeed him ‘in the vision of prophecy’ or ‘in a dream– – will be clarified in them or not, all is the same, as before. And know this and understand it very, very much! And there is no difference between writing first that the ’angel’ saw; or it will be apparent from the article first – that he thought one of the people, and then, at the end of the matter, it became clear to him that he was ‘angel’ – after you find the end of the matter that the one who was seen and spoke was an angel, you will know and verify that the beginning of the matter was ‘the vision of prophecy’ or ‘a dream of prophecy’. And this, that ’the vision of prophecy’ Or, in a prophetic dream, sometimes the prophet will see God speaking to him, as explained, and sometimes he will see an angel speaking to him, and sometimes he will hear someone speaking to him and not see anyone speaking, and sometimes he will see a human being speaking to him, and then it will become clear to him that it is the one speaking, an angel; and similarly, in this type of prophecy, he will remember that he saw someone do or say something, and then he will know that he is an angel: and to this the great principle was pointed out by one of the wise men, the great of the great, and he is the great one The great one, in the language of the Torah, “And the Lord appeared to him by the oaks of Mamre, etc.” For when he had gone before, he, that God appeared to him, began to explain how that appearance was, and said, that first he saw “three men” and ran, and they said, and it was said to them. And he who separated, this is the one who separated, of whom Abraham says, “And he said, My Lord, if now I have found favor in your sight, do not pass by your servant.” Which is also the story of what he said in the “prophecy appearance” to one of them, and he said, “To the eldest of them they said.” And understand this matter further, because it is a secret of secrets: And he says further about Jacob, saying, “And a man wrestled with him,” which is in the form of prophecy, after it was explained at the end that he was an “angel.” And it is like the case of Abraham in Sheva, which preceded a general account, “And the Lord appeared to him, etc.”, after which he began to explain how it was. And so with Jacob he said, “And the angels of God afflicted him,” and after which he began to explain how it happened until they “afflicted him,” and he said, that he sent messengers and acted and did, “And Jacob was left alone, etc.”, and this is the “angels of God.” It is said about them first, “And the angels of God smote him”; and this wrestling and the entire speech is “in the form of prophecy.” Likewise, the entire matter of Balaam “on the way” and the words of the “donkey” are all “in the form of prophecy,” after it was explained at the end of the matter that the “angel of the Lord” spoke to him. And so it is said in the passage of Joshua, “And he lifted up his eyes and looked, and behold, a man stood before him”; ”that he was “in the form of prophecy,” after it was explained at the end of the matter that he was “the captain of the army of the Lord.” Indeed, they said, “And an angel ascended” (Book of the Guide to the Perplexed, Part 2, Chapter 24). 6. See Abraham Abulafia on the meaning of the term “speech”: Since speech is a means of understanding the intention of what is in the heart of the speaker, and the sign is also a means for this, and the letter is like them, so it will also suffice for everyone to understand the intention of the donkey, whether in a saying or in his mouth, in the literal language of the Holy Spirit, “What have I done to you?” etc., whether when he hears with his ears these words from a spirit of spirits, or when he comes from another side that you wish to give him its meaning from him, and that too would have been his answer. This is what I have from this knowledge, and the matter of the snake and the fish is like it itself with me, and there is no need to distance anything from its simplicity for someone who suffers from this. But whoever does not tolerate it deserves to be kept away until he finds something to tolerate his cause. [R’ Avraham Abulafia – Sephardim 13 – Methah HaSefirot, Balak] 7. Question on the language of animals: . …(Question) 6: Did the donkey speak or not? It would not be impossible for God to make it speak, but it was impossible for Balaam and his two young men not to be terrified to the point of death, and it was impossible for him to have the strength to answer her, therefore it is possible that she did not speak like the speech of humans, because “and she spoke” It is not written here, but she uttered a wailing sound that was understandable: because you abused me, etc., and she repeated and shouted as if to say: am I not your donkey, etc., then he took pity on her and said: no, that is, there is no way for this beast to abuse me, and behold, it is true, because the Lord opened the donkey's mouth, because it shied in a slightly strange way from its habit, but the miracle was not so great that Balaam was frightened; it is also close to the fact that Balaam boasted of understanding the voices of birds and animals, so when he heard her voice he interpreted her words and answered them, therefore his servants were not frightened because this was his way, but this time there was a real miracle, but it was a hidden miracle and neither they nor Balaam felt it and were afraid. And if she spoke, how could she not justify herself and not tell him that there was something there that made it scary to walk? External sources: 1. In the Sumerian epic Anmarcher and Ansukhashdana, a sorcerer in the ancient East makes a cow speak (translation): The sorcerer, farmer of the best seeds, directed his steps towards Ereš, the city of Nisaba, and reached the animal pen, the house where the cows live. The cow trembled with fear at him in the animal pen. He made the cow speak so that it conversed with him as if it were a human being: “Cow, who will eat your butter? Who will drink your milk? ” “My butter will be eaten by Nisaba, my milk will be drunk by Nisaba. My cheese, skilfully produced bright crown, was made fitting for the great dining hall, the dining hall of Nisaba. Until my butter is delivered from the holy animal pen, until my milk is delivered from the holy byre, the steadfast wild cow Nisaba, the first-born of Enlil, will not impose any levy on the people. ” “Cow, your butter to your shining horn; your milk to your back. ” So the cow’s butter was …… to its shining horn; its milk was …… to its back ……. 170-184. The sorcerer, the farmer of the best seeds, directed his steps towards Ares, the city of Nisaba, and reached the animal pen, the house where the cows live. The cow trembled with fear at him and kicked the animal pen. He made the cow speak so that she spoke to him as if she were a human being: “Cow, who will eat your butter? Who will drink your milk? ” “My butter shall be eaten by Nisaba, my milk shall be drunk by Nisaba. My cheese, made with the skill of the Bright Crown, has been fitted for the great dining hall, the dining room of Nisaba. Until my butter is conveyed from the sacred animal pen until my milk is conveyed from the holy city, the stable wild cow Nisaba, the firstborn of Enlil, will not levy any levy on the people. “” Cow, your butter for your shining horn; your milk for your back. “Then the butter of the cow was … for her shining horn; her milk was … … for her back……. 2. The goddess lowers the horse's mouth in the poem "Ilda" (similar to the interpretation of Ras”ag that the angel spoke from the mouth of the donkey): First, I will note that the perception of reality of the Ilda is semi-mystical, and as Algom elaborated in the Introduction to Psychology, which is widely and fascinatingly presented, ibid. As for the horse's speech there, Abram the Hebrew wrote: In this poem, a dramatic reversal takes place - Achilles has so far refused to participate in the Greek siege of Troy, due to his anger at Agamemnon, the king of the Greeks, who took his mistress; but after the Trojan Hector kills Patroclus, his close friend, Achilles finally decides to enter the thick of the battle and go out to fight. Then he jumps into his chariot, and turns to his two horses, Canthus and Bellius, with an excited cry (lines 403-400): Canthus and Bellius, free from the belly of Podarga*, horses have praised! (a mythological nymph) Now do good and consider sending your rider's soul to the Danaan* battlefield, when the seven wars are raging, (one of the Greek tribes) Do not abandon me, as you abandoned my companion Patroclus there, a fool! It turns out that addressing horses with a call of exhortation is a common thing in the Iliad (8, 184; 23, 402) – but the surprising innovation here is the horse's response as a centaurus to Achilles' call (lines 404-418): As a centaurus answered him, the brave and swift-footed centaurus... Hera*, the mother of the seeds, planted her voice near him: (Ella, wife of Zeus) “Even now your life has escaped, Achilles of strength; No day is too great for us to bear, and it is not our fault that we are defeated, it is the fault of God, whose greatness and omnipotence are so great. It was not when we were weak or our feet were weak that the Trojans took the shield of Patroclus from his shoulders. No, for the great god, the son of Leto, the beauty of the changing seasons, (Apollo) struck him among the slain and blessed the incense of praise. We are a scepter, blown by the wind of Zephyrus*, of whom (the west wind, and the father of horses) they say, that he is the one who makes the winds fly in the wind. You too, a scepter, are you who will fall into the hand of god and man”. He finished speaking, and the Erinyes closed their mouths at his voice. (*Mythological goddesses of vengeance) Or in simple Hebrew: The goddess Hera opened the mouth of Xanthos and it foretold Achilles that he would die in the war – and this would not be the fault of the horse, but due to the decree issued by the gods. It seems that the horse would have continued to speak a little longer, but then the mysterious Erinyes closed its mouth – and Achilles seizes the opportunity and settles scores with the horse (420-424): Achilles, in his anger, answered him with swift feet: “Xanthos, why do you prophesy death to me? You have no need of these! "Yes, even my soul knows, for I am about to die, far from my beloved father, from my mother who taught me; and I do not know whether I will be comforted by the new ones in the battle!" ” Ana answered, and with a loud voice he spurred his horses from the hooves. Abram noted parallels to our story: If we return to our week's parasha and recall the amazing parasha of Balaam and his horse (22:22-33), it seems that there are some interesting similarities between it and the Iliadic scene of Achilles and his horse: Balaam and his horse Achilles and his horse The man makes a fateful decision, contrary to a previous decision: Balaam decides to go out and curse Israel Achilles decides to go out and fight the Trojans The gods grant the beast the ability to speak: The ’ opens the donkey's mouth Hera plants a voice among the horse “Conflict of interest” Between man and beast: Balaam wants to go and curse, the donkey tries to stop him Achilles wants to go to war, the horse reluctantly agrees but predicts a bitter end Man is angry with the beast: Balaam wants to kill his donkey with a sword Achilles is furious with the horse Supernatural intervention after the beast speaks: The angel of the Lord appears to Balaam The horse's mouth is closed by the Aryans Man is in danger of death - and in the end he is indeed killed by the sword The angel threatens to kill Balaam; in Parashat Matot it is revealed that Balaam was killed by the sword in the war with Midian Achilles is foretold that he will die; in the Odyssey it is revealed that Achilles was indeed killed in the Trojan War Here the reed stood in its place and the author went away to his home of business

Yesh”s age. A place that bought a whole world of food and thousands of them all.
1. Regarding the psychological warfare hypothesis. Needs a hypothesis that Israel also knew about it. You can also change it a little to give the Moabites psychological encouragement to simplify.
2. The issue of the plague from population exchange is a bit difficult. We are not talking about distant lands. Apparently caravans of ten merchants passed from Egypt to Israel more than once.
3. Regarding the idea that Balaam experienced a supreme spiritual enlightenment and heard syllables in the donkey's thumping. And the angel who stood on the way to Satan and only the donkey saw him and not Balaam, what is it? I did not understand the question of how Moses knew, what changed from the story of what the Lord said to Cain or on what day the luminaries were created.

7/7/2020

For age – Hello,

What's the problem with a donkey talking? If the ape known as Homo Sapiens mutated and started talking – What's the problem with a donkey starting to talk?

What donkeys don't usually talk about is because of their high intelligence, which teaches them that ’silence is reserved for wisdom’, but when its owner resorts to violence – even the donkey is forced to ‘break silence’

Best regards, Akhenaten

Rabbi Barih Aklaton, thank you very much for your kind words. Your fins will destroy bulls and crush snakes:
And this is the army:
1. I assume that Israel knew because they saw what was happening on the cliff tops, and it is also likely that they knew what was going on in the neighboring nations from all kinds of gossip and spies. As if you think about the thousands, perhaps millions, of people who are now arriving at the outskirts of a blowing land and lingering there. There is talk, there is nice. It is not clear to me how much of a disconnect there was - consider that at that time they were fornicating with the daughters of Moab who knew how to tell them in a jiffy about this fool who had come to the land. They probably talked about him like Trump, Obama, or Bibi, whatever you choose in short - they knew. (My people, remember what the rabbi advised, and in the Book of Deuteronomy, Moses speaks as if everyone knew that he came to curse them and that he became a blessing.)
2. Although we are not talking about distant lands, the new generation born in the desert was actually in isolation. It did not harm a foreign population for 40 years. Etc. I do not understand epidemiology well enough, but it is possible that diseases that were new in Canaan moved to Egypt only a few years later, and this is a process that took time. Not really important, it was a plague (by the way, there was someone who explained that the plague was nothing more than a code name for mass murder perpetrated by the priests: ”They denounced a man of his kin against the sun” look at the language there. This would also explain the plague that the Lord caused at the hands of His faithful followers after the sin of the calf).
3. The donkey that moved from the angel can be explained in two ways: 1. This is Balaam's understanding in retrospect of what and why it moved. It moved as part of a process that came to prevent him from cursing Israel. This is what the angel also told him. It is true that the story does not mean that, but I do not expect such precision from a story that tries not only to convey mystical experiences but also to ignite a message in a way that is not like fairy tales. The message was understood. B. A second possibility is that animals are indeed more sensitive to encounters with higher beings than ordinary humans, and just as they experience tsunamis or earthquakes before they happen, this angel was also some expression of divine intervention that created a rift in space-time. I mean, it had a physical expression. I don't know, radiation, energy, ions, etc. This already belongs to the supernatural field that is definitely being studied even today and cannot be denied. The same energetic oscillation that was there and experienced by the donkey was later identified by Balaam as the angel of the ’. Of course, all the words and the translation of this is to the Shafi that is received in his brain. In the past, such energies were translated into an angel with wings, and today, when consciousness is saturated with technological imagery – For flying saucers. See the important super duper article by Persico that I quote below.

Regarding how Moses knew – he is right. The author assumed that there is a difference between prehistoric traditions and a precise description in the present of the writer - but this is not necessary.

And know this, where!
3.

Thank you Akhenaten for your response. But it took Homo sapiens a million years to develop a speech apparatus, so what happened to the donkey? Did the Creator accelerate the evolution of the throat by a split second? And if he could do that with her, why didn't he do the same with this Homo sapiens?

And regarding the supernatural that I mentioned above (what exactly did the donkey experience), see these must-read articles:

https://tomerpersico.com/tag/%D7%A2%D7%91%D7%9E%D7%99%D7%9D/

https://tomerpersico.com/2013/05/20/jeffrey_kripal_interview/

The doors of consciousness have opened! And a righteous, faithful philosopher will come!

1. Ah”n. Although this is the Book of Deuteronomy, it is after the conquest and certainly then they investigated and discussed and heard everything.
3. If we reach a divine intervention that created a rift in space-time, then it is good for us to stay with angels as they are. If you quote then I may encounter for the first time a ‘super duper important’ article by Persico.

And Achanton – And is it repugnant to you to write a Hebrew date as you have been accustomed to for ages? Hasn't this been your way from the beginning until this day, the poor thing you dared to do this to us? Rubbing your eyes in amazement and seeing Sh”t carve this show with a fingernail on 7/7/2020 is a miracle more than Athan speaking.

I wonder – I – Ah

https://he.wikipedia.org/wiki/%D7%90%D7%99%D7%94_(%D7%A4%D7%95_%D7%94%D7%93%D7%91)

And regarding the question ‘How did Moses know?’ – Moses is the father of the prophets.

If Amos testifies ‘that God will not do anything unless he reveals Sodom to his servants the prophets’, from which the sages learned that what was said to one prophet – was said to all the prophets, and therefore it is possible to allow the prophet Mishnah to be part of his prophecy. All the more so does Moses ‘receive a report’ on the prophecies that he conveyed to Balaam.

And if Balaam could prophesy about what would happen in the end of days, how much more could Moses prophesy about what was happening near the place. When the donkey begins to see angels and speak – Balaam learns that his prophecy is not a ‘natural talent’, but a gift from his Creator, bestowed upon him not because he is worthy but by the grace of God, and therefore he must utilize God’s gift only as a subject to God’s will.

Even Moses' ability to speak does not stem from his natural talent. On the contrary, he is ‘heavy of speech and heavy of tongue’, and it is God who gives the prophet the ability to know and speak.

With blessings, Sh”z